Rom. 5: prepares us for Rom. 8: in this, that it speaks of a salvation not only

through the death of Christ, but "by His life", which truth finds it echo in the glorious

words of Rom. 8: 34: "Christ that died, yea rather, that is risen again, Who is even at

the right hand of God, Who also maketh intercession for us."

There is a descending scale in the description of sinners in Rom. 5: 6-10 that is

instructive. Four titles are used, two being negative, saying what men are not, or have

not, and two being positive, expressing what they are in nature and practice:--

For all men, in all their needs, without making any distinctions, Christ died. Their

justification is in His blood, their salvation by His death and risen life, their reconciliation

through the death of God's Son.

It is here that the transition between Rom. 1:-4: and Rom. 5: 12 - 8: is effected.

We pass on from the justification and forgiveness of sinners and ungodly to the

reconciliation of enemies and the victory over sin and death.

This must be our theme when next we deal with this wonderful epistle.

We must now give our attention to the teaching of Rom. 5: on the subject of

reconciliation, and as a preface to the study we must obtain a scriptural understanding of

(1)  the meaning of the different words translated "reconciliation";  and  (2)  the

associations of the doctrine of reconciliation. The following Greek words enter into the

make-up of the word considered: katallasso, apokatallasso, katallage, allasso and allos.

The root of the word is allos, which means "other", and indicates a change. Allasso is

translated "change", as follows:--

As can be seen by the three examples given, the word indicates a change of a very

radical kind. The change from law to grace was profound; the changing of the glory of